Shoulder the burden

凡脈從中過，兩旁客山或本山特起，高卓相應者謂之扛。外山隔水遠來護峽而相夾映者，謂之夾。凡扛、夾之山，最喜成形，如前所謂太陰、太陽、金箱、玉印、龜蛇、旗鼓之類，左右俱有極吉。若左右兩峰高聳峙立，又名曰天弧、天角，《經》云“天弧天角龍欲渡。”此本山扛峽，吉格。此外山扛峽，吉格。此外山隔水遠來扛峽，最吉格。此不成格，非峽。

Whenever the ridge line runs through the center, and there are mountains coming from the sides either from outside or from the local area that rise specially high and stand out, facing each other, it is called "gāng." When mountains from outside, separated by water, come from afar to guard the pass, and stand opposite each other, it is called "jiā." If the mountains that support the pass are shaped into forms such as Taiyin, Taiyang, Jinxiang, Yuzhen, Guishe, Qigǔ, etc., and are present on both sides, it is extremely auspicious. If two peaks rise high and face each other, it is also called "tiānhú" or "tiānjio." The Classic of Shaking the Dragon says, "Tiānhú tiānjio, the dragon wishes to cross." The following diagrams are for illustration only: this one is the mountain itself supporting the pass, an auspicious pattern. This one is an external mountain supporting the pass, an auspicious pattern. This one is an external mountain coming from afar across the water to support the pass, the most auspicious pattern. This one does not form a pattern and is not considered a pass.

雙魚峽。如此乃為正出之峽，吉格。如此乃偏出脈，非峽。此偏出脈，非峽，亦謂之來去魚，主凶。垂珠峽。如此乃為正出之峽，吉。如此亦為正出之峽，吉。如此乃為偏出，不得為峽，主凶。如此則為偏寒，不吉，不可言峽。左右同。如此雖是峽，亦係偏斜，主奸險。

"The Double Fish Gorge": nowadays only the diagram title and interpretation remain. This pattern is a gorge where the ridge runs straight down the center, which is a favorable pattern; this pattern is a ridge that branches off to one side, and is not considered a gorge; this pattern is also a ridge that branches off, not considered a gorge, and is also called "Coming and Going Fish," which indicates misfortune. "Hanging Pearl Gorge": this pattern is a straight ridge forming a gorge, which is favorable; this pattern is also a straight ridge forming a gorge, which is favorable; this pattern is a ridge that branches off, and is not considered a gorge, indicating misfortune; this pattern is a ridge that branches off and is isolated and cold, not favorable, and cannot be called a gorge, with the same situation on both the left and right sides; this pattern although considered a gorge, is slanted, indicating a person who is deceitful and treacherous.

大凡峽，欲其脈從中出，而兩畔護送停均。如脈雖中出，而兩畔護山不勻，或邊有邊無，邊長邊短，邊多邊少，皆同偏論，有吉有凶。蓮化心峽。如此眞蓮花心峽，最為至貴。如此即小偏，力量輕減。如此全是偏斜，不可言峽。左右同。如此乃眞峽，極貴格。如此亦可言峽。如此亦可言峽。如此偏出，不可言峽矣。如此亦不可言峽，無用之龍耳。

In general, a good gully should have the main ridge emerging from the center, with the surrounding mountains on both sides balanced and proportional. If the main ridge does emerge from the center but the surrounding mountains on both sides are uneven, or if one side has something and the other does not, or one is longer and the other shorter, or one has more and the other less, it should be considered as 'biased', which may bring both good and bad fortune. The 'Lotus Heart Gully' is now only described by the title and a brief judgment: this pattern is the true Lotus Heart Gully, the most valuable; this pattern is slightly biased, thus its power is reduced; this pattern is completely skewed and cannot be considered a gully, as the situation on both sides is the same; this pattern is a true gully, of extremely high value; this pattern can also be considered a gully; this pattern can also be considered a gully; this pattern is biased and cannot be considered a gully; this pattern is also not a gully, but merely a useless dragon.

迎送峽。如此則眞為有迎有送，至貴之峽。如此迎送尤佳，乃眞峽也，至貴。如此亦是眞峽，結貴地。如此即為偏出，非峽也。如此乃為交互迎送，半吉。如此全是偏出，大凶。如此極為偏枯，大凶。

"The 'Ying Song Xia' (Reception and Dispatch Pass)" now only remains as a diagram title and commentary: this pattern indeed has both reception and dispatch, making it a very prestigious pass; this pattern has even better reception and dispatch, making it a true pass, extremely prestigious; this pattern is also a true pass, capable of forming a prestigious location; this pattern is a partial departure, not considered a pass; this pattern is mutual reception and dispatch, half good; this pattern is completely biased and barren, extremely凶 (fateful misfortune).

玉井欄峽。如此眞玉井欄峽格，吉。如此名交互玉井欄，亦吉。如此亦是井欄迎送正格，吉。如此名右旋井欄，亦為正格吉。左旋同。如此係偏斜下品。如此名方旋井欄，亦為正格，吉。如此係偏出凶脈。如此乃迎接井欄，亦為正格，吉。

"The 'Jade Well Enclosure' pattern," today only remains as a diagram title and judgment: this pattern is the true 'Jade Well Enclosure' form, auspicious; this pattern is called 'Interwoven Jade Well Enclosure,' also auspicious; this pattern is also the correct form of 'Well Enclosure Welcoming and Sending,' auspicious; this pattern is called 'Right Rotating Well Enclosure,' which is also the correct form, auspicious; the left rotating form is the same; this pattern is slanted, considered inferior; this pattern is called 'Square Rotating Well Enclosure,' also the correct form, auspicious; this pattern is a harmful ridge that deviates; this pattern is called 'Welcoming Well Enclosure,' also the correct form, auspicious."

方脈峽。如此乃脈從中出，謂之正峽，吉。如此乃偏出，不可言峽，左右同。如此乃中出正峽，吉。如此為偏出，不得言峽，凶。飛絲峽。此但為飛絲脈，亦是偏出，不吉。此偏出之脈，不可言峽。飛絲雖從中出，兩旁不勻，亦不是峽。

"The 'Fang Mai Xia' (Square Ridge)" is now only represented by the title and the judgment: this pattern has the ridge emerging from the center, called the 'Zheng Xia' (Straight Ridge), which is auspicious; this pattern is biased and cannot be considered a ridge, with the same situation on both sides; this pattern is the straight ridge emerging from the center, which is auspicious; this pattern is biased and cannot be considered a ridge, which is inauspicious. "The 'Fei Si Xia' (Flying Thread Ridge)": this pattern can only be considered a 'Fei Si Mai' (Flying Thread Ridge), and it is also biased, which is not auspicious; this pattern is a biased ridge and cannot be considered a ridge; this pattern, although the flying thread ridge emerges from the center, the two sides are not symmetrical, and it is still not a ridge.

三臺飛電峽。此三臺飛電之峽，第一上格。此偏出之脈，非峽也。金魚佩峽。此為正峽，主一品侯王，極貴。此為偏出之脈，不可言峽，大凶。此亦是脈從中出之峽，大凶。流星峽。此眞流星峽也，至貴，主出神童。此偏出之脈，不可言峽，大凶。此亦不謂之峽。此為偏出之脈，不謂之峽。

"The Three Peaks and Lightning Gorge": nowadays only the diagram title and interpretation remain. This pattern is a true Three Peaks and Lightning Gorge, the first class; this pattern is an offshoot ridge, not a gorge. "Golden Fish with Gorge": this pattern is a true gorge, indicating the emergence of a high-ranking marquis, extremely prosperous; this pattern is an offshoot ridge, not a gorge, extremely凶; this pattern, although also a ridge emerging from the center, is judged as extremely凶. "Meteor Gorge": this pattern is a true Meteor Gorge, extremely prosperous, indicating the emergence of a prodigy; this pattern is an offshoot ridge, not a gorge, extremely凶; this pattern cannot be called a gorge; this pattern is an offshoot ridge, and is also not a gorge.

釵股峽。此乃正釵股峽格也，吉。此為偏出，不可言峽。玉帶峽。此為玉帶峽正格，主貴。此偏尤甚，何可言峽？此偏脈，極凶。方城峽。此為正峽，最貴。此亦正峽，最貴。此偏出之龍，不問左右，皆凶。玉池峽。此池當脈，至貴。此脈從池中過，兩畔皆水，大貴。此脈偏出，不可謂峽，凶。

"The Chai Gu Xia" pattern: nowadays only the diagram title and judgment remain. This pattern is the correct Chai Gu Xia form, which is auspicious; this pattern is a deviation, and cannot be considered Xia. "Yu Dai Xia" pattern: this pattern is the correct Yu Dai Xia form, which indicates high status; this pattern is even more deviated, how can it be called Xia? This pattern is a deviated pulse, extremely凶. "Fang Cheng Xia" pattern: this pattern is the correct Xia form, which is the highest status; this pattern is also the correct Xia form, which is the highest status; this pattern is a deviated dragon, regardless of whether it deviates to the left or right, it is凶. "Yu Chi Xia" pattern: this pattern has a pond directly in front of the pulse, which is extremely auspicious; this pattern has the pulse passing through the pond, with water on both sides, which is very prosperous; this pattern has the pulse deviating, and cannot be called Xia, which is凶.

按：蔡西山曰：“峽之為格，其名不一，茲但舉其形體與正格相類，而脈從旁落者辨明之。大抵迴環如峽，而脈從中出，則乃所謂峽也。若迴環如峽，而脈從峽兩旁出，則是偏行之龍，不可謂之峽。今世俗之見，不問脈在中及在左右，但形體如峽，即以峽名，何其謬耶！夫所謂峽者，謂關峽之類。峽以蔽龍，關以收局。今脈在旁而猶謂之峽，則是兩旁惟一旁有蔽，一畔孤露風寒，何以謂之峽與？故錄諸格以見其旨焉。”

I remarked: Cai Yuan Ding said that the forms of "xiá" (a type of terrain in geomancy) vary in name and form, and here I only give examples that resemble the standard form but have the qi line coming down from the side, in order to clarify the distinctions. Generally speaking, if both sides form a loop like a valley and the qi line comes out from the middle, that is called a "xiá"; if both sides form a loop like a valley but the qi line goes out from the sides of the valley, then it is called a "pianxing long" (a dragon that deviates), and it cannot be called a "xiá". Now, the common misconception is that as long as the form resembles a valley, it is called a "xiá", regardless of whether the qi line is in the middle or on the sides. How absurd! The term "xiá" originally refers to a pass or a gorge that blocks the dragon. A "xiá" is used to block the dragon, and a "guan" (pass) is used to gather and control the situation. Now, if the qi line is on the side and it is still called a "xiá", it would be like having a block on only one side, while the other side is left exposed to the wind and cold. How can this be called a "xiá"? Therefore, I record these forms so that their meaning can be clearly understood.

子微《峽訣》共二十格圖。幕內美女照妝臺，出皇后、貴妃及一品夫人。出臺鼎大貴。此出神仙、清高貴人，吉。出大貴。此至貴。主大富貴，王侯地位。出內相翰苑才名。出豪貴。出將入相，先斬後奏。至貴。出禁穴。出王侯。濁富。大貴大凶。出妖術賊將等，大凶。出草冦大盜，極凶。主貴。半吉。半吉。大凶。

Zhang Ziwei's "Xia Jue" contains twenty categories of diagrams, but only the explanatory statements for each diagram remain. The first: within a tent, a beautiful woman is facing the mirror by the makeup table, indicating the emergence of a queen, a noble lady, or a first-rank lady. The second: emergence of a high-ranking official, a great noble. The third: emergence of a deity and a nobleman of high rank, which is auspicious. The fourth: emergence of a great noble. The fifth: extreme nobility. The sixth: great wealth and nobility, reaching the rank of a king or a marquis. The seventh: emergence of officials in the imperial court and scholars of literary fame in the Hanlin Academy. The eighth: emergence of a powerful and prominent family. The ninth: emergence of a general who later becomes a minister, with the authority to act first and report later. The tenth: extreme nobility. The eleventh: emergence from a forbidden imperial site. The twelfth: emergence of a king or a marquis. The thirteenth: wealthy but not pure, belonging to the category of corrupt wealth. The fourteenth: great nobility but also great misfortune. The fifteenth: emergence of sorcerers and generals who commit theft, which is extremely ominous. The sixteenth: emergence of bandits and great thieves, which is extremely ominous. The seventeenth: indication of nobility. The eighteenth: half auspicious. The nineteenth: half auspicious. The twentieth: extreme misfortune.

上張子微《峽訣》二十格，皆以左右護峽之形狀吉凶，定峽之美惡者也。以上峽圖，載為式耳。山形變化，豈止於斯？智者察其情性之眞，觸類而長之可也。夫蔡氏之論龍脈者，固有偏中之正，正中之偏，有似偏而實正，似正而實偏。有正出而偏落，有偏出而正落，有前偏而後變於正者，前正而後變於偏者。有脈雖偏於一邊，而外山照應親切，不至風吹者。有星頂正於左邊，而脈則出於右畔者。有星體偏於右邊，而左邊枝腳反多者。有雙脈相合者，有三脈五脈隱怪難明者，有石脈奇異及閃跡偷蹤偏正難辨者，有微而至於無形者，豈圖之所能盡哉！

The twenty categories of gully forms in Zhang Ziwēi's "Xia Jue" all determine the beauty or ugliness of a gully based on the auspicious or inauspicious shapes of the mountains that guard it on either side. The various gully diagrams mentioned earlier are merely examples. How can the forms of mountains be limited to these? A wise person only needs to observe the true nature and authenticity of the mountain's characteristics, and then apply this understanding to similar situations. Cai Yuanding's discussion of dragon veins includes both true and false, and there are cases where something appears false but is actually true, and vice versa. There are cases where the main vein comes from the correct direction but branches off incorrectly, and where the main vein comes from the incorrect direction but falls correctly. There are cases where the front part is incorrect but the back part becomes correct, and where the front part is correct but the back part becomes incorrect. There are cases where the vein is slightly off to one side, but the surrounding mountains are close and do not allow wind to enter. There are cases where the star peak is on the left, but the vein comes from the right. There are cases where the star body is on the right, but the left branch is more abundant. There are cases where two veins join together, and cases where three or five veins are hidden and strange, making them hard to discern. There are cases where the vein is made of stone, and where the vein appears suddenly and disappears suddenly, making it difficult to determine whether it is correct or not. There are also cases where the vein is so subtle that it is almost invisible. How can a few diagrams possibly cover all these possibilities!

其張子微之論護山者，則有不切之弊。如所謂玄魚、圭璧之吉應於兩旁，而或龍脈偏枯死弱，豈可以圭璧而謂之吉哉！蓋必以蔡氏為主，而子微之說兼之可也。大抵山形之微妙無窮，龍脈之變化不一，可以理推，難以形定。固有似吉而凶，似凶而吉者，有半吉半凶及可吉可凶者，有先吉後凶，有先凶後吉者。毫釐之間，禍福所繫，豈按圖索驥者可窺測哉！神而明之，存乎其人。

As for Zhang Ziwei's exclusive focus on protecting mountains, there are shortcomings in its practicality. For instance, if there are forms resembling "Xuanyu" and "Gui Bi" on both sides, it is considered auspicious. But what if the dragon pulse itself is weak and dying? Can we really judge it as auspicious merely because of the forms of Gui Bi? Therefore, we should mainly follow Cai Yuan ding's theory and take Zhang Ziwei's ideas into account as well. In general, the subtle aspects of mountain shapes are endless, and the changes of the dragon pulse are not limited to one type. We can only seek understanding through reason, and it is difficult to determine solely based on shape. Indeed, there are cases where something appears auspicious but is actually inauspicious, and vice versa. There are also cases that are half auspicious and half inauspicious, or may be either auspicious or inauspicious. Some are auspicious at first and then inauspicious, while others are inauspicious at first and then auspicious. A slight difference can mean the difference between fortune and misfortune, which is something that cannot be grasped by those who merely follow diagrams mechanically. Whether one can intuitively understand and fully comprehend it depends entirely on the individual.

龍有貴賤美惡之不同，觀其枝腳橈棹而可見。蓋枝腳橈棹，龍之分氣也，其形體各以類從。故龍之長遠者，其枝腳橈棹亦長遠；龍之短小者，其枝腳橈棹亦短小。龍之吉者，其發為枝腳亦起星辰，帶貴氣；龍之凶者，其見於枝腳亦必惡陋，類凶形。是蓋龍氣吉凶不同，故迸露發洩於枝腳橈棹間，美惡情狀亦自不可掩耳。

Dragons may be noble or humble, beautiful or evil, and one can distinguish them by their "branches and feet" and "oars." These branches and feet are the manifestations of the dragon's energy, and their forms correspond to their categories. Therefore, if a dragon travels far, its branches and feet also extend far; if a dragon is small, its branches and feet are also small. A fortunate dragon will have its branches adorned with stars, exuding nobility; a malevolent dragon will display ugliness and rudeness in its branches, resembling evil forms. This is because the fortune or misfortune of the dragon's energy differs; once it is revealed through its branches and oars, the nature of its beauty or ugliness cannot be concealed.

姑就易見者論之，如枝腳之山廣袤起伏，蕃衍擁從，或如倉如庫，如劍如印，如旗如鼓，或成天乙、太乙而侍立兩邊，或成御屏、展帳而蓋樂於後，或帶金箱玉印，或帶簡笏牙刀，或結天關地軸，或如武將文官，或類天馬貴人，或類龜蛇獅象，或如玉帶金章，或如玎璫珂佩，或拔若文筆，或連如串珠，或圓如覆釜傾鍾，或方若列屏貯櫃，或森若排衙唱喏，或擁如隊仗儀從，或濟濟如子孫丁壯之繁，或簇簇如奴僕畜養之眾，雲從霧集，侍衛森嚴，護定我身，不敢他往，此皆吉氣之發見者也。

If we consider the more obvious aspects, a mountain branch that is broad and continuous, undulating gracefully, and densely clustered with accompanying hills, or resembling a granary or a storehouse, a sword or a seal, a flag or a drum; or forming the shapes of "Tianyi" and "Taiyi" standing on both sides; or forming "Yuping" and "Zhanzhang" behind as a protective mountain or a joyful mountain; or carrying a golden box and jade seal, or a bamboo tablet, a staff, and a dagger; or forming "Tian Guan" and "Di Zhou"; or resembling a general and an official, or a Heavenly Horse and a Nobleman, or a tortoise, a snake, a lion, and an elephant; or resembling a jade belt and a golden emblem, or a clinking jade pendant; or standing upright like a writing brush, or connected like a string of beads; or round like an inverted cauldron or a tilted bell, or square like an array of screens or a storage cabinet; or solemn like a line of guardsmen saluting, or clustered like ceremonial attendants; or crowded like numerous descendants and sons, or dense like a multitude of servants and animals—appearing like a gathering cloud, with strict guards surrounding the dragon body, not daring to move elsewhere. These are all manifestations of auspicious energy.

《明山寶鑑》云：“天以太乙者，富貴之本原；天祿天馬者，富貴之任用；文官武庫者，富貴之應驗；左輔右弼者，富貴之維持；男倉女庫者，富貴之設施。”廖氏云：“惟有本身枝腳重，隊仗眞得用。”大凡好砂，列於前者是客山，眾人所共。其在本身枝腳者，乃自家之物，一己之受用親切者也。故傅伯通云：“不貴其見而貴其不見”。廖氏云：“誰知不見乃為奇，福應沒差移。”

The Mingshan Baodian says: The stars Tianyi and Taiyi are the origin of wealth and honor; Tianlu and Tianma are the means of achieving wealth and honor; Wen Guan and Wu Ku are the manifestations of wealth and honor; Zuo Fu and You Bi are the supports of wealth and honor; Nan Cang and Nu Ku are the embellishments of wealth and honor. Liao Jinjing says: Only when the branches of the body are thick and solid can this set of ceremonial symbols be truly used. Generally speaking, good sands that are placed in front of the tomb are guest mountains, shared by all; those growing on one's own branches are personal possessions, things one can personally use. Therefore Fu Botong says: It is not the visible that is precious, but the invisible. Liao Jinjing says: Who knows that the invisible is actually extraordinary, and the fulfillment of blessings is precise without error.

其或龍無枝腳橈棹者，謂之奴；雖有枝腳，不踴躍拔卓者，謂之弱；散漫委靡而無收拾者，謂之虛；反背無情而不顧本身者，謂之逆；凶惡尖利而反射本身者，謂之殺；拖拽太重而奔走東西者，謂之刦；及有枝腳不均，或邊有邊無，邊長邊短，邊順邊逆，邊美邊惡者，謂之病。

In reverse, if a dragon has no branches, limbs, paddles, or oars, it is called 'nú' (servant); if it has branches but does not rise up vigorously, it is called 'ruò' (weak); if it is scattered, lazy, and lacks control, it is called 'xū' (hollow); if it turns its back and shows no affection, disregarding itself, it is called 'nì' (reversal); if it is fierce and sharp, and turns to attack itself, it is called 'shā' (kill); if it drags heavily and moves about restlessly, it is called 'jié' (plunder); and if the branches are uneven, or one side has them while the other does not, one side is long while the other is short, one side is smooth while the other is rough, one side is good while the other is bad, it is called 'bìng' (illness).

又或兩旁垂落，如拋槍揷竹、臥尸提籮，如繩如刀，如斬指斷頭，如茅葉之亂，死蛇之靡，灰囊投算、鵝頭鴨頸，種種不吉之形，皆凶氣之發見者也。似此龍神，縱有形穴，皆為不吉。若誤下之，主長病癆瘵而枉死少丁，或瘟癀災火而莫可援救，或官訟連年而田產退盡，或淫亂風聲而敗壞人倫，亦各以其類而應也。故橈棹枝腳為龍身發洩吉凶之驗，詎不信夫！具圖於後。

On both sides, the hanging branches resemble spears thrown out, bamboo inserted, corpses lying down, baskets carried up, ropes, knives, severed fingers, beheaded bodies, tangled grass blades, dead snakes lying limp, bags of ashes thrown out for counting, the heads and necks of geese and ducks—various ominous shapes, all manifestations of evil qi. Such a dragon spirit, even if it has form and a cave, is entirely inauspicious. If someone is buried there by mistake, it will result in long-term illness, consumption, and the premature death of young people, or outbreaks of plague and fire with no way to save, or continuous lawsuits leading to the loss of property, or the spread of immoral reputation damaging human relationships—each of these misfortunes will correspond to the specific shape. Therefore, the branches of the桡棹 are the true signs revealing the fortune or misfortune of the dragon spirit. How can one not believe in them! The diagram is listed below.

此龍身枝腳間所帶諸貴格之略也。傅國師云：“凡後龍節節枝腳垂落處，要起星辰，成形像，如天馬、倉庫、交床、旌鼓、劍印、展帳、列屏、天乙、太乙、文官、武將等件，而順護龍身，前去必結大地。”《一粒粟》云“不貴其見而貴其不見”者，乃此謂矣。天乙、太乙主位居臺閣，日月、輔弼主位至公孤，玉佩、文武主王侯極品，男倉、女庫主人財富盛，展旗、頓戟主威武，左右侍從主尊榮，旗旄、誥軸、御屏、錦帳、馬旗、相臺主出將入相，印笏主神童狀元。

This diagram (the image is now lost) shows roughly the various noble forms found on the body and limbs of the dragon. Fu Guoshi said: wherever the dragon's body branches out, there should be stars rising and forming images, such as Heavenly Horse, granary, folding bed, banners and drums, swords and seals, unfolded tents, arranged screens, Heavenly Ethical Principle, Supreme Ethical Principle, civil officials, and military generals, and these forms should follow the trend to protect the dragon's body. Ahead, they must surely form a great land. The saying in "Yili Su" that "it is not the value of being seen but the value of not being seen" refers exactly to this. The fulfillment of each image is: Heavenly Ethical Principle and Supreme Ethical Principle indicate holding a high official position; sun and moon, and assistants indicate reaching the rank of the Three Dukes and Three Ministers; jade pendants and forms of civil and military officials indicate being a king or a marquis of the highest rank; male granary and female granary indicate abundant people and wealth; unfurling flags and halting spears indicate authority and power; attendants on both sides indicate honor and prestige; banners, imperial scrolls, imperial screens, silk tents, horse flags, and ministerial platforms indicate being a general and a prime minister; seals and hand fans indicate the emergence of a prodigy or a top scholar状元.

右龍身枝腳所帶諸凶之大略也。《快捷方式》云：“凡後龍枝腳節節垂落處，或尖利帶殺，或瘦弱崚嶒，或臃腫醜惡，反背走攛，或拖拽太重，或大小無倫，或長硬如槍，或細繞如索，或如重尸，或如斷頭，或如煙包，或如投算，種種丑形，則為凶惡，縱有形穴，亦不可下。

The figure (the image is now lost) shows roughly the various ominous shapes found on the dragon body and its branches. The "Short Cut" states: wherever the dragon's branches and limbs hang down, if they are sharp and cruel, or thin and bony, or fat and ugly, or turn backward and run away, or drag heavily, or are out of proportion in size, or are long and hard like a spear, or are thin and twisted like a rope, or resemble piled-up corpses, or broken heads, or tobacco packs, or cast dice—these various ugly shapes are all ominous. Even if there is a shape and a grave site, burial should not be allowed.

左回龍顧祖之地，本身秀氣呈露於前，作我朝對。《經》云“未作穴時先作朝”是也。前謂“不貴其見而貴其不見”，若此者，見又何害？大抵貴通活變，莫泥陳言可也。以上所論龍身枝腳吉凶大概，皆以垂落之形言之，未及自身發出均勻、長短、有無之親切也。並述於後。

The left diagram (the figure is now lost) represents a place where the dragon turns back to its ancestor: its refined and delicate appearance is revealed in front, serving exactly as its facing mountain and opposite hill. The Classic of Shaking the Dragon says, "Before forming the grave, first form the facing mountains," which is exactly this situation. Previously it was said, "It is not valuable to see clearly, but valuable to see indirectly," but in such a case, seeing clearly is not a problem. In summary, what is important is clarity and adaptability, not rigidly following old sayings. The above discussion on the auspiciousness or inauspiciousness of the dragon's branches and limbs is based on the shape of the branches and limbs hanging down. It has not yet discussed more intimate issues such as whether the branches and limbs are evenly distributed, their length, and their presence or absence. These will be discussed later.

右龍身枝腳對節均勻之格，至貴。蓋龍身枝腳，貴其對節生出，兩邊均勻，有無、長短、大小相同，正脈中出，乃為上格。術家名曰梧桐枝。張子微曰“停均惟有梧桐枝，雙送雙迎兩平勢。對節分生作穿心，祖宗兒子都相類”是也。

The diagram on the right (the image is now lost) depicts a structure where the branches of the dragon body grow in pairs from the same node, with both sides evenly balanced, which is extremely valuable. The branches of the dragon body are most esteemed when they grow in pairs from the same node, with both sides evenly proportioned: same presence or absence, same length, same size, and the main vein passes through the center. This is considered the highest grade, and geomancers refer to it as "Wutong branches." Zhang Zimwei said: only the Wutong branches are truly balanced, with both sides facing each other and the forms on both sides level and equal; the branches grow in pairs from the same node, with the main vein passing through the center, and the appearance of ancestors and descendants resemble each other. This is exactly referring to this pattern.

蔡西山云：“龍之所以貴其枝腳對生，如梧桐枝為龍中第一貴者，其理易見。今不問名花卉木，對生為貴。凡野生草木花卉，若對節間生枝發葉者，皆可為醫藥，用以拯疾。此可見天地間凡對生者，皆受天地之靈氣。人之手足筋骨，鳥獸之足翼，皆對生者也。其有藥中木瓜、荳蔻、縮砂、大黃、黃連、黃芩等，皆不對生，然卻有奇處，終與凡草有異。龍之奇者亦然。故之玄屈曲，與特地聳拔，又皆不可以穿心論。此惟圓機通變，知識過人者可與語此。”余按：西山此論精當明切，論龍枝腳之妙思過半矣。

Cai Yuan ding said: The reason why dragons are considered valuable when their branches and feet grow in pairs is easily understood. For example, the branches of the paulownia tree are considered the most valuable among dragons. Today, no matter what kind of flowers and plants, those that grow in pairs are considered the most precious. In the wild, if plants and flowers grow branches and leaves at opposite points, they are mostly used for treating illnesses. From this, we can see that all things in the universe that grow in pairs have received the vital energy of heaven and earth. The hands and feet, tendons and bones of humans, as well as the two legs and wings of birds and beasts, are also all in pairs. Although some medicinal herbs such as wood apple, cardamom, sand ginger, rhubarb, coptis, and scutellaria do not grow in pairs, they have their own unique qualities and are different from ordinary plants. Similarly, the unique features of dragons are also like this. Therefore, dragons with sinuous shapes like the character '之' or '玄', and those that are exceptionally tall and upright, cannot be judged solely by whether they have a straight passage through the middle. This point can only be understood by those with flexible and adaptable minds and extraordinary insight. I comment: Cai Yuan ding's discussion is precise and clear. In explaining the wonderful aspects of dragon branches and feet, he has already explained most of it.

右龍身枝腳橈棹雖長短不對，而交互停均，脈卻穿心，術家名曰芍藥枝格也。張子微云“一等名為芍藥枝，左右相生亦相似。分處光圓有枝葉，交互亦有停均理”是矣。愚謂此龍格枝腳雖長短不同，然左股或先一節長，必後一節短；右股雖先一節短，必後一節長。兩相抵對，卻有停均之理。況節節正脈穿心，雖左右長短不齊，不害其為貴龍也。

The dragon depicted in the diagram (the image is now lost) has branches and limbs that, although of unequal length, are interwoven in a roughly balanced manner, with the main vein still passing through the center. The geomancers call this the "Peony Branch" pattern. Zhang Zimo said: there is another type called the "Peony Branch," where the branches on both sides are similar in their mutual generation; at the points where the branches divide, they are smooth and round, with leaves attached, and the interweaving also follows the principle of balance. I believe that although the branches of this dragon pattern may vary in length, if the left side has a longer section in front, the following section must be shorter; if the right side has a shorter section in front, the following section must be longer. The two sides balance each other, maintaining the principle of balance. Moreover, since each section has the main vein passing through the center, even if the left and right sides differ in length, it does not prevent it from being a noble dragon.

左圖龍身枝腳雖不對節，而左右交互停均，術家名曰蒹葭葉。子微云：“左有右無過一節，右有左無本非異。此名原是蒹葭樣，但要星辰得地位。”愚按：此與梧桐枝對節力量殊異，而與芍藥枝頗同，其枝葉亦是來去開枝，但枝末多生丫丫，帶力差重者也。此蒹葭葉枝末無丫，故力輕耳。然力量雖有不同，融結本無二理，烏可以其力輕而棄之？

The dragon in the left diagram (the image is now lost) has branches that, although not paired in joints, are roughly symmetrical on both sides, and diviners call this form "Jianjia leaf." Zhang Zimwei said: if there is a branch on the left but not on the right, and then it reverses after one joint; if there is a branch on the right but not on the left, this is not unusual. The name itself is "Jianjia leaf," and as long as the positions of the stars are appropriate, it is acceptable. I comment: this pattern differs greatly from the symmetrical branches of the paulownia tree, but is quite similar to the branches of the peony. The branches and leaves of the peony also alternate in growth, but the tips of the branches have small branches, so its power is slightly stronger. In contrast, the tips of the "Jianjia leaf" have no such small branches, so its power is lighter. However, although the power may vary, the principle of forming the structure is essentially the same. How can it be discarded simply because its power is lighter?

右龍一邊有枝腳而長，一邊微有枝腳之狀，術家名曰楊柳枝。子微：“又有偏生楊柳枝，邊有邊無極乖異。”又謂：“若有形穴，纏送山周密，亦可下。”愚謂此等龍，公位不均，一位富足多子，一位貧寒廢疾絕嗣，偏枯太甚，縱有形穴，亦不可下。公位雖不必泥，然若此者，計子孫利害之重，亦當審擇可也。

The dragon in the diagram (the image is now lost) has one side with long, branching legs and the other side only slightly branching, which geomancers refer to as "Willow branches." Zhang Zimwei says: there is another type of skewed Willow branch, where one side has it and the other does not, which is extremely abnormal. He also says: if there is a visible form and a suitable burial site, with surrounding mountains that closely encircle and protect, it may still be acceptable for burial. I believe such a dragon will cause unequal fortune among the different branches of the family: one branch may become wealthy and have many descendants, while another may become poor and disabled, eventually leading to extinction. The imbalance is too extreme, so even if there is a form and a suitable site, burial should not be carried out. Although the concept of "public position" does not need to be taken too literally, when encountering such a situation, considering the great importance of the family's future, one should be cautious in choosing.

左龍一邊有枝腳，一邊全無枝腳，乃是奴龍，不結地也。其有腳邊乃為山面，以顧乎主，無腳邊乃為山背耳。張子微謂此格合柳星亦能出貴，但公位偏枯。愚謂此等龍是奴僕之山，決無融結道理。雖合柳星，有形穴，亦當棄置，不可下也。子微雖或有見，予不敢附和耳。

In the left diagram (the figure is now lost), this dragon has branches on one side but none on the other, which is called the "servant dragon" and does not form a suitable site. The side with branches faces the mountain directly, serving to attend to the main dragon it serves; the side without branches is merely the back of the mountain. Zhang Zimwei thought that if this configuration coincides with "Willow Star," it could produce nobility, but the fortune of each branch would be uneven. I believe this dragon is originally a servant mountain, and there is absolutely no possibility of forming a suitable site. Even if it coincides with Willow Star and appears to have form and a site, it should be discarded and not used for burial. Zhang Zimwei may have his own opinion, but I dare not agree with him.

大抵龍之枝腳，貴於均勻為美。如人手足，如鳥獸之翼腳，缺一邊則不能飛走，其不至於廢棄也寡矣。此理勢之必然，不待智者而後知也。地理之與物理，相為流通者也，奚可以差殊觀哉！

In general, the branches of a dragon should be even and uniform to be beautiful. This is like the hands and feet of humans, or the wings and legs of birds and beasts; if one side is missing, they cannot fly or run, and rarely do they avoid ending up in ruin. This is a natural truth, and does not need wise people to point it out. The principles of geography and the principles of all things are inherently connected, so how can they be treated as separate matters?

右龍枝腳一邊長一邊短，本自不均。卻是節節中出，其枝短一旁又有一大枝纏送到頭，亦為貴格。術家謂之捲簾殿試格。張子微云“卻有偏生極貴龍，名為捲簾登殿試，不問偏斜，黃甲及第”是也。

The dragon in the diagram (the image is now lost) has one side of its branches longer and the other shorter, making it inherently uneven. However, each section of the dragon emerges from the center, and on the side with the shorter branch, there is another major branch that winds around and protects it all the way to the head. Therefore, it is still considered a noble pattern, known as the "Rolling Curtain Palace Examination" pattern. Zhang Zimo said: There is also a type of extremely noble dragon called "Rolling Curtain Palace Examination," which, regardless of its leaning, can still achieve success in the imperial examination. This is exactly referring to this pattern.

右龍雖一邊枝腳長，一邊枝腳短，本自不均。然短邊卻傍祖山，貼身障護，又不可以長短不均論也。諺云“一祖當千山”，如人之奴僕、護從雖多，不若祖宗之庇廕福澤所及為大也。

The dragon in the diagram (the image is now lost) has one side with long branches and the other with short ones, making it uneven. However, the shorter side is exactly against the ancestral mountain, which closely guards and protects it, so we cannot criticize it for being uneven. There is a saying, "One ancestral mountain is worth a thousand mountains," just as a person's many servants cannot compare to the deep blessings brought by their ancestors.

左龍枝腳一畔美一畔惡也。大凡龍神枝腳，欲其兩邊均勻為美。若一邊好，一邊不好，或邊有邊無，邊長邊短，邊順邊逆，邊多邊少，皆為不吉，縱有形穴，亦不可下。龍之枝腳橈棹，亦如人之手足，固宜其長而忌其短。然亦有短而吉者，須是節節均勻，從中出脈，兩邊護山貼身纏從方可。即術家所謂蜈蚣節龍格也（如右圖）。張子微云：“兩旁有護，極清極貴。”《發揮》云：“此格腳短，必假外山纏護周密，而後可以極其清貴。”愚謂此等龍須要到頭穴星開窩開鉗，有龍有虎，不假外山護衛而穴場自暖方可。否則不吉，不可下也。

The dragon in the left diagram (the figure is now lost) has one side beautiful and the other evil. Generally, the branches of a dragon spirit are considered beautiful when both sides are even. If one side is good and the other is not, or if one side exists and the other does not, one is long and the other is short, one is smooth and the other is twisted, one is numerous and the other is few, these are all inauspicious. Even if there is a shape and a grave site, it should not be chosen for burial. The branches of the dragon, like the hands and feet, should be long rather than short; however, there are cases where short branches can be auspicious, provided that each section is even, the pulse comes from the center, and there are mountains on both sides that closely follow and protect it. This is what the geomancers call the "centipede joint" dragon pattern (as shown in the right diagram). Zhang Zimei said: When there are protective mountains on both sides, it is extremely clear and noble. The "Development" says: For this pattern, although the branches are short, they must be protected by surrounding mountains to be extremely clear and noble. I believe that such dragons must also have a窝 or钳 at the end, with the star of the grave opening, and have both the Azure Dragon and the White Tiger naturally, without needing external mountain protection, for the grave site to be naturally warm. Otherwise, it is inauspicious and should not be chosen for burial.

左龍全身活動擺折，如生蛇出洞、仙帶飄空，即蘆鞭嫋、之玄龍、九天飛帛等格也。此等龍不論枝腳，但要纏從周密，又必起頂結穴，有本身龍虎，不藉外山而穴自暖，乃為眞結。此格最貴。若出自臺屏帳蓋之下者，主神童狀元，才名冠世。

The dragon in the left diagram (the image is now lost) is flexible and winding throughout its body, resembling a live snake emerging from a hole or a ribbon of a immortal dancing in the air, that is, a pattern like "芦鞭袅" (a willow whip swaying), "之玄龙" (a mysterious dragon), or "九天飞帛" (a silk ribbon flying through the nine heavens). Such a dragon does not need to have branches or feet; as long as it closely wraps around and protects the attendant, and certainly forms a peak and a nest, with itself having both the Azure Dragon and the White Tiger, without relying on external mountains, the site naturally becomes warm and comfortable, which is considered a true formation. This pattern is the most valuable. If it comes from a noble pattern such as a platform, screen, canopy, or cover, it indicates the emergence of a prodigy who becomes a top状元 (top imperial examiner) and whose talent surpasses all contemporaries.

以上所論龍身枝腳橈棹之美惡，及均勻、長短、有無等說，姑就淺近者言耳。至於大龍，又難如此拘執。蔡文節公曰：“迎送、交互、手腳、橈棹，此看龍之常法也。然大龍漸近融結處，多是單行，無手腳橈棹可見。其逶迤轉折，平行低度，狀如流水。或忽然斷絕，無蹤可尋；或小如引線，不認悠往。

The above discussion concerns the beauty or ugliness of the dragon's body, branches, arms, and oars, as well as their uniformity, length, presence or absence, and these are considered from a superficial perspective. However, regarding great dragons, it is difficult to adhere strictly to such rules. Cai Yuanping (posthumously styled Wenjie) said: "Reception and farewell, mutual crossing, hands and feet, and oars are the usual methods for observing the dragon." But when a great dragon approaches the place where it forms, it is mostly seen as a single body moving alone, without visible hands, feet, or oars. It winds and turns, moving along a low and flat path, resembling flowing water; sometimes it suddenly stops, leaving no trace; sometimes it becomes so thin, like a thread, making it hard to recognize where it goes, drifting away quietly.

其低平之處，或為平田曠野，橫闊多至數十里。或為溝池田疇，或為人煙園塹，或為小關墟市。或迥無人居，彌望無際；或渺茫沙阜，不堪步履；或隱隱隆隆，忽似黿鼉；或堆堆累累，忽如古墓。前去則逢瀰漫巨浸，江湖交會，然無山可依，無形可辨。此大龍之大盡處也。巨眼見此，知為大地，或可為京畿，或可為藩鎮。從頭檢點，來龍分明，纏護無缺，之玄曲屈，手足擺佈，無不具備，特人不識造化之廣狹耳。”

Its low and flat section, whether it is a broad plain or open field stretching for dozens of miles, or ditches, ponds, fields, or villages with gardens, ditches, and small passageways, or small gateways and market towns, may be desolate and uninhabited, stretching endlessly; or it may be vast sandy dunes, where one's feet cannot even touch; or it may appear suddenly as a large turtle or crocodile; or it may be piled up in heaps, suddenly resembling an ancient tomb. As one proceeds further, one encounters vast bodies of water where rivers and lakes meet, but there is no mountain to rely on, and no distinct shape to recognize—this is the end of the great dragon. Those with keen eyesight can tell that this place is the earth, possibly suitable for the capital region or a vassal state. If one examines it carefully from the beginning, the dragon's origin is clear, with no gaps in its encircling and protecting features. It twists and turns in a zigzag or a character '玄' (a mysterious character), with all its limbs and branches properly arranged. However, ordinary people are unable to recognize the vastness and narrowness of the divine pattern.

愚按：此論大龍，不可以枝腳橈棹常法拘之，最為切當。子微亦云：“且如龍行看送迎，手腳交接如蟹動。”不知大龍百十里，或數十里，俗眼以常法拘之，豈能識此？是故龍身橈棹枝腳之說，又須辨認龍之枝幹大小，而後始盡其微妙。若徒以常法拘之，則未免坎蛙之見矣。

I remarked: This passage states that the method of examining the dragon's branches, feet, arms, and oars is not applicable to the great dragon, and this is most appropriate. Zhang Zimo also said: When observing the dragon's movement, one should look at its welcoming and sending aspects, and the connection between its hands and feet resembles the movement of a crab. However, people do not realize that a great dragon can travel for hundreds or tens of miles, while the common person's eyesight only applies the usual method, so how could they recognize it? Therefore, regarding various statements about the dragon's body, arms, branches, and oars, one must first distinguish whether this dragon is a branch or a main trunk, whether it is large or small, before one can fully understand its subtle aspects. If one insists on applying the usual method rigidly, one will inevitably have the narrow vision of a frog at the bottom of a well.

《黑囊經》云：“龍要有蓋送，蓋送龍神重。”《發揮》云：“貴龍全在護從多。”卜氏云：“德不孤，必有鄰，看他護從。”《龍經》云：“眞龍身上多護衛，山水有情來拱揖。”又云：“只有眞龍坐局內，亂山卻在外為纏。”又云：“纏多不許外山走，那堪長遠作水口？送從托山若兩全，富貴雙全眞罕有。”是皆言眞龍融結，必有護從迎送諸山以衛區之。

The Black Bag Classic says: A dragon must have covering mountains and sending mountains; only with covering and sending mountains can the dragon spirit be substantial. The Commentary says: A noble dragon is entirely determined by the many protective mountains accompanying it. Bu Ying Tian says: A person of virtue will not be alone, there must be neighbors to accompany him; this is looking at the protective mountains accompanying it. The Classic of Shaking the Dragon says: A true dragon has many protective mountains on its body, and the mountains and waters all affectionately come forward to bow and pay respects. It also says: Only a true dragon sits within the area, while the chaotic group of mountains outside serve as the winding and protective mountains. It also says: When there are many winding and protective mountains, outer mountains must not scatter; how much more so when they have to go far to form the water mouth? If the mountains that accompany and send and the mountains that support behind can both be present, then the land that brings both wealth and nobility is indeed rare. All these words are saying that when a true dragon forms its shape, there must be many accompanying and protective mountains coming to guard this area.

如大貴人出入，必前呼後擁，行者辟易，觀者環堵。居則侍妾數百人，或兵卒數千輩，披堅執銳，以護衛之。張子微云：“王侯簇衛須隨從，出入坐起多迎送。”又云：“萬卒影從成禁衛，千官環列是朝廷。”莫非取諭眞龍有眾山之擁從耳。

This is like a great nobleman traveling, certainly with attendants preceding and following him, with passersby all avoiding him and onlookers gathering to form a wall around him; at home he has hundreds of concubines or thousands of soldiers, clad in strong armor and wielding sharp weapons to guard him. Zhang Ziwei said: The guards accompanying a prince or king must have attendants, and there are many courtesies and greetings for his coming and going. He also said: Ten thousand soldiers accompanying him like a shadow form the palace guards, while a thousand officials standing around him represent the court. All these are merely metaphors for the true dragon being supported by a group of mountains.

其單獨孤寒之龍，如貧賤之人，家徒四壁，室如懸磬，妻子且無，況奴僕使令者乎？及其出外，遍國中無與立談者，況隨從呵殿者乎？故單寒之龍，最為無用，前去多作神壇社廟而已。楊公云：“若是孤行無護衛，定作神祠佛道宮。”張子微云：“孤生獨活無人伴，只好焚香作廟居。”

As for those solitary and impoverished dragons, they are like poor and lowly people: their homes are only four walls, and the rooms are empty like a hanging bell, with no wife or children, let alone servants. When they go out, there is no one in the whole city willing to stop and talk to them, let alone attendants following them. Therefore, the solitary and poor dragons are of little use, and they are mostly destined to become altars or village shrines. Yang Yunsong said: if a dragon travels alone without any escort, it will surely become a shrine, temple, or Daoist hall. Zhang Zimoi said: if one is born alone without a companion, it can only be worshipped by people building temples and burning incense there.

然龍固貴於有護從，尤貴於護從多。蓋護從多則地愈大。《經》云：“護從多愛到穴前，三重五重福綿延。一重護衛一代貴，護衛十重宰相地。兩重亦主典專城，一重只出丞簿尉。”又云：“尋龍千萬看纏山，一重纏是一重關。關門若有十重鎖，定有王侯居此間。”

Although dragons are valued for having protective mountains, they are even more valued for having many protective mountains, because the more protective mountains there are, the larger the land. The Classic of Shaking the Dragon says: protective mountains that best accompany the dragon should extend forward to the tomb site, with three or five layers, bringing long-lasting blessings; one layer of protection brings a generation of noble officials, ten layers of protection make it the land of a prime minister; two layers indicate control over the governance of a city, while only one layer can only produce officials such as county magistrates, clerks, and county police officers. It also says: when searching for a dragon, one should look carefully at the surrounding protective mountains, for one layer of protection is like one gate; if there are ten layers of locks at a gate, there must be a king or a marquis living there.

范越鳳云：“大富大貴之地，如大官行衙，前呼後擁之多。小地如小官出入，從者不過數人而已。”又有長短大小之分。龍大則纏護山亦大，龍長則纏護山亦長。短小之龍，纏護之山亦只短小而已。《經》云“護纏亦自有大小，大小隨龍長短來。龍長纏護亦長遠，龍短纏護亦近挨”是也。

Fan Yuefeng said: A place of great wealth and high status is like a high official touring the city, with many people following ahead and behind; a lesser place is like a low-ranking official going in and out, with only a few attendants. There is also a distinction between long and short, big and small: if the dragon is big, the mountains that encircle and protect it are also big; if the dragon is long, the mountains that encircle and protect it are also long; if the dragon is short and small, the mountains that encircle and protect it are also short and small. The Classic of Shaking the Dragon says, "The protection and encircling mountains also have big and small; the size of the protection and encircling mountains comes with the length of the dragon; if the dragon is long, the protection and encircling mountains are also long; if the dragon is short, the protection and encircling mountains are only close by," which means exactly this.

枝龍必須纏護周密，朝迎秀異，送從齊整，下手重疊，方有結作。不可以一山有情而取之。《經》云：“枝龍身上亦可裁，半是虛花半是開。若是虛花無朝應，若是結實護纏回。護纏定要觀疊數，一疊回來龍身顧，莫便將為眞實看，恐是護龍葉交互。三重五重抱回來，此就枝龍身上做。”

A branch dragon must have closely surrounding hills, beautiful and prominent front hills that face it, and orderly hills that follow behind. The hill at the end of the site should be layered and dense. Only then can a true site be formed. It is not enough to just find a hill that shows affection. The Classic of Shaking the Dragon says: a site can also be chosen on a branch dragon, but half of it is false and half is true. If it is false, there will be no hill facing it. If it is true, the surrounding hills will encircle and face inward. When looking at the surrounding hills, one must count how many layers they have. If there is only one layer that encircles and protects the dragon body, do not immediately consider it as a true site, for it may only be the branches and leaves of the dragon that cross each other. Only when there are three or five layers that encircle and turn back, can it be considered a true site formed on the branch dragon.

幹龍則取遠迎遠送、大纏大護，在眼界寬闊中認之。張子微云：“大地迎送隔江水。”又云：“大龍行到水盡頭，或作州縣回迤逞。必有高山作外纏，不在身旁數十里。”《龍經》云：“不知幹長纏亦長，外州外縣山為伴。”又云：“大凡幹龍行盡處，外山隔水來相顧。”

The dry dragon requires the recognition of distant approaches and wide-ranging enclosures, and must be identified in an open view. Zhang Zimei said: the earth's approach and farewell are separated by rivers. He also said: when the great dragon reaches the end of the water, it sometimes forms the site of a state or county, winding and spreading out; there must be high mountains surrounding it externally, and these mountains are not nearby, often far away, dozens of miles away. The Classic of Shaking the Dragon says: people do not know that the dry dragon is long, and its enclosures are also long, with mountains from outside the state and county coming to accompany it. It also says: wherever the dry dragon reaches its end, outer mountains cross the water to mutually support and care for it.

《玉髓經》云：“大龍迎送、倉庫，皆非本身自帶。如大官出入，自有部封屬境，節次措辦供帳、次舍、倉庫、委積，以候其求，而貴人不過隨帶騶從而往耳。”每經過處，無不聚起觀瞻，翕集迎送。大龍之行，無以異此。小龍如小官出入，凡需用之物，莫不自帶。又如富人出入，器皿帷幙，莫不畢備。然皆自己之物，不容取於他人。但車馬齊整，人從偉燁，經過未嘗不起觀瞻，或有莊佃參覿也。

The *Yusui Jing* says: The mountains that welcome and send off the great dragon and the sandy ridges that store grain are not inherent to the dragon itself. It is like a high official traveling, who along the way has his affiliated prefectures and counties prepare tents, guesthouses, granaries, and supplies at each station in advance, waiting for him to use as needed. The nobleman himself only brings a few attendants and horsemen. Every time he passes through a place, people gather to watch and welcome and see him off. The movement of the great dragon is exactly the same. The small dragon, however, is like a minor official traveling, who carries all the necessities himself; it is also like a wealthy person going out, with all kinds of utensils and curtains fully prepared. These are all his own belongings, which he cannot take from others. Although his carriage and attendants are well arranged and his entourage is well dressed, when he passes through, people still watch him, or peasants and tenant farmers come to pay their respects.

大小龍之別如此，故大龍迎送、纏護諸山，各有龍脈奔來，與正龍隔水相會以為用。然不可一概取遠者為護，而於空曠受風處，亦指遠山為侍從。竊恐無識者睥睨大地，被野師所誑，而以單獨凶龍為結大地，強指遠山作纏護，執《玉髓》之說以藉其口。是又為圖大所惑也，切要入穴不受風為眞。

The distinction between a great dragon and a small dragon is like this. Therefore, the mountains that welcome and escort the great dragon each have their own dragon pulses flowing in, crossing water to meet the main dragon, providing it with resources. However, not all distant mountains should be considered as protective companions; even in open and exposed areas, some people mistakenly point to distant mountains as attendants. What I am worried about is that people without proper knowledge and insight wrongly assume the land's form, being deceived by江湖术士, who claim a single凶龙 as a great dragon, forcefully point distant mountains as protective ones, and even cite the sayings from the《玉髓经》as an excuse. This is again being misled by the term '图大'. The most important thing is that the place where the dragon enters the nest should not be exposed to wind, which is truly essential.

故凡護山，必有近者為侍為從，而又有遠者為纏為迎方可。且其緊要過峽關節去處，必以近者為準。譬如奴僕，近在身側，則驅使得力。若去身已遠，則呼喚未及，使令不便，安能得其力哉！又須稍高大，不可太低小，如幼童侍衛我旁。彼幼無知，不能勝我驅使之任矣；然亦不可太高大，有奴來欺主之狀。只宜相稱於大小高低遠近之間，斯盡其妙。智士胸中自當有活潑之機也，豈筆端所能悉哉！

Therefore, whenever discussing the protection of a mountain, it is essential that there are nearby mountains serving as attendants and distant mountains providing surrounding protection and welcoming the main mountain, only then can it be considered complete. Moreover, in critical areas such as the passage of a mountain ridge, the nearby protective mountains must be taken as the standard. This is like a servant; only when he is close at hand can he be commanded. If he is already far away, it is impossible to call him, and it is inconvenient to give orders, how can he offer assistance? The protective mountains should be somewhat tall and substantial, not too low and small. Otherwise, it is like assigning a young child to stand by one's side—he is young and ignorant, unable to bear the responsibility of being used as a servant. However, they should not be too tall and imposing, for that would make the servant appear to be bullying the master. The protective mountains should be in harmony with the main mountain in terms of size, height, and distance, only then can the subtlety be fully understood. A wise person naturally possesses a flexible and adaptable mind; how could this be fully expressed in words?